8.

THEY DENY THE IMPENDENCY OF THE LAST DAY

The "Salafis" quote on page 7 of their leaflet:

In the beginning of page 19 of the book Mercy Oceans - part one it reads: "These signs that have been given us indicate that the Last day is coming [and it] is nearly exactly now........ we shall witness that great event within two years." The above book (Mercy Oceans) was published in 1987 and it is almost nine years since its publication, but the last day is still not witnessed...

Answer:

These words from the very mouth of the "Salafi" attackers show their intense dislike for the reminder of the impendency of the Last Hour and their love of the world which the Prophet characterized as Prolonged Hope (tul al-amal).

Allah said: "Are they waiting for anything except the Hour, that it should come upon them unawares? Its warning signs have already come." (47:18)

Abu Hurayra narrates in Sahih Bukhari (book of Riqaq) that The Prophet said:

The heart of an old man does not cease to remain young in two things: love of the world and prolonged hope.


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It is established in the Qur'an and in sound hadith that knowledge of the Hour belongs to Allah alone, however, "knowledge of the Hour" refers to the exact time of its occurrence, not to the fact that it is impending, which has been declared openly, nor to the portents that point to it, which have been described in detail! The teaching of the Prophet in the matter -- of which the attackers are clearly ignorant -- is twofold:

1) to know and believe that the Hour is imminent and the Last Day is indeed coming, as Allah said: "It may be that the Hour is nigh" (42:17) and the Prophet has informed us explicitly:


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2) to look for the portents of the Hour and know that when they occur the Hour may follow directly thereafter, on the basis of which conjecture is permitted for the sake of fear of Allah and awareness of the times:


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Below is the full text of this hadith as it appears in the 36th chapter of the book of Iman in Sahih al-Bukhari.


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The following is an excerpt from Ibn Hajar al-`Asqalani's commentary on the hadith of Jibril from Fath al-bari:

[Jibril's] saying: "When is the Hour?" means: "At what time will the Hour begin?" as was explicitly stated in `Ammara ibn al-Qa`qa`'s narration. The definite article makes the Hour unique. What is meant here is the Day of Resurrection. (...)

About the Prophet's saying: "I shall inform you about its conditions." Bukhari's version in the book of Tafsir has: "but I shall tell you." Abu Farwa's narration has: "But it has signs by which it will be known." Kahmas's has: He said: "Then tell me about its characteristics," and he told him. (...)

The detailing of these conditions continues from the other narration (in Bukhari). The conditions (ashrat) are the signs (`alamat). From the discrepancies in the narrations it is understood that telling (tahdith), informing (ikhbar), and appraising (inba') all have the same meaning, although the scholars of hadith have differentiated between them (in their science) for technical reasons.

Qurtubi said: "The signs of the Hour are of two kinds: first what is normal and the like: this is what is mentioned here. As for the abnormal, such as the rising of the sun in the West, then such signs are following the first type of signs closely or accompanying them." (...)

The phrasing of "when the slave-girl gives birth to her lord" informs us of the certainty of the event. The placing of this clause here clarifies the conditions of the Hour in view of the meaning which is the slave-girls' giving birth and (...) the usurpation of leadership by the rabble. (...)

The wording requires that what is being alluded to has never happened before but will happen shortly before the Hour. (...)

It means that there will be abundant disobedience of children towards their parents, and a son will treat his mother the way a master treats his slaves, demeaning her through insults, blows, and servitude. Therefore he is called "her lord" metaphorically or, if rabb means here "governor," then literally. This is by far the soundest explanation in my opinion because it encompasses the most meanings, and because the passage indicates that this will be a strange state of affairs, yet symptomatic of general depravity.

To sum up, the passage indicates that the rising of the Hour will become imminent when matters are reversed, such that the one who was raised from nothing will become (his parents') governor and the lowly will become exalted. This is in agreement with the mention of the next sign whereby "the rabble will become the kings of the earth." (...)

The version in Bukhari's book of Tafsir has: "When the barefoot and naked build..." to which al-Isma`ili's narration adds: "the deaf and dumb." It was said that these attributes were theirs as hyperbolic figures showing how coarse they are. That is: they did not use their hearing or sight in anything that concerned their Religion, even though they are of perfectly sound senses.

The words "heads of the people" (ru'us al-nas) in Isma`ili's narration (in Sahih Muslim), "when the naked and barefoot become the heads of the people," indicate the kings of the earth. Abu Farwa's narration (also in Sahih Muslim) names the kings explicitly. What is meant by them is the people of the desert, as was made explicit in Sulayman al-Taymi's and other narrations with the exchange:

- "Who are the barefoot and naked?"

He replied: "The beduin Arabs."

Tabarani relates through Abu Hamza, on the authority of Ibn `Abbas, that the Prophet said: "One of the signs of the change of the Religion is the affectation of eloquence by the rabble and their betaking to palaces in big cities." Qurtubi said: "What is meant here is the prediction of a reversal in society whereby the people of the desert country will take over the conduct of affairs and rule every region by force. They will become extremely rich, and their primary concerns will be to erect tall buildings and take pride in them. We have witnessed this in our time." [And we have witnessed this in ours!]

Of the same import is the hadith: "The Hour will not rise until the happiest man in the world will be the depraved son of a depraved father" (lukka` ibn lukka`), and also: "If leadership is entrusted to those who are unfit for it, then expect the Hour." Both are authentic narrations.

The night that I was enraptured I met Ibrahim, Musa, and `Isa. They brought up the matter of the Hour and referred it to Ibrahim, but he said: "I have no knowledge of it." They turned to Musa but he said: "I have no knowledge of it." They turned to `Isa and he said:

As for the time when it shall befall, no one knows it except Allah. As for what my Lord has assured me (concerning what precedes it), then: the Dajjal or Antichrist will come forth and I will face him with two rods. At my sight he shall melt like lead: Allah shall cause his destruction as soon as he sees me. It will be so that the very stones will say: O Muslim, behind me hides a disbeliever, therefore come and kill him! And Allah shall cause them all to die.

People will then return to their countries and nations. At that time Ya'juj and Ma'juj (Gog and Magog) shall come out. They will come from every direction. They will trample all nations underfoot. Whatever they come upon they will destroy. They will drink up every body of water.

At last the people will come to me complaining about them. At that time I will invoke Allah against them so that He will destroy them and cause their death until the whole earth will reek of their stench. Allah will send down rain which shall carry their bodies away and hurl them into the sea.

I have been assured by my Lord that once all this takes place then the Hour will be as the pregnant mother at the last stages of her pregnancy. Her family does not know when she shall suddenly give birth by night or by day.


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The above refutes the "Salafi" claim whereby the Prophet did not know the Unseen. We have detailed this crucial aspect of "Salafi" heretical beliefs in our book Islamic Beliefs and Doctrine According to Ahl al-Sunna: A Repudiation of "Salafi" Innovations. It is established that the Prophet knew the Unseen other than the Five Things which he said were Allah's prerogative. Suffice it now to cite the following hadith:

A man asked the Prophet certain questions then said: "Is there any knowledge left which you do not know?" whereupon the Prophet said: "Allah knows better than that, and there is a kind of Unseen knowledge which Allah alone knows: With Him is knowledge of the Hour. He sends down the rain, He knows what is in the wombs, no soul knows what it will earn tomorrow, and no soul knows in what land it will die (31:34)." Ahmad narrated it and Ibn Kathir mentions it in his Tafsir for Sura Luqman. al-Haythami said in Majma` al-zawa'id (#116): "Abu Dawud narrates part of it, and all of the sub-narrators in Ahmad's chain are trustworthy and they are Imams."


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